چکیده:
According to Ibn Sina, knowledge is the acquisition of the form of the perceived in the essence of the evidence. Perception in material matters depends on the abstraction of the form of the perceived. According to the degree to which the perceptual form is abstracted from material complications, perception is divided into sensory, imaginary and intellectual. Ibn Sina considers the human soul to be a truth that is inherently part of the intellect. Therefore, the essential and main function of the soul is intellectual knowledge, and other types of perception are material and are fixed for the soul as the body is valid. Reasoning has a close connection with active intellect (al-ʿaql al-faʿʿāl), and active intellect (al-ʿaql al-faʿʿāl) is the cause for the expansion of intellectual forms and the intellectualization of evidence. According to the famous interpretation from Ibn Sina's point of view, abstraction is a necessary condition for intellectual knowledge and has an inherent involvement in the process of intellectual knowledge. However, carefully in Ibn Sina's expressions, we can list cases where intellectual knowledge is achieved without abstraction and only by connecting (ittiṣāl) to the active intellect (al-ʿaql al-faʿʿāl).
خلاصه ماشینی:
Based on the theory of abstraction, the change in the mode of perceiving an object from sensory to imaginative, and also from imaginative to intellectual, should not be considered as the elevation of the essence of the perceived object itself; because the form that is the object of perception cannot be converted into intellectual perception; also, since the Sheikh al-Ra'is (Avicenna) does not believe in the unity of the knower and the known, this matter cannot be interpreted as the promotion and perfection of the existence of the perceiver from one level of existence to a higher level (Nasir al-Din al-Tusi, 1375, Vol. 3, pp.
It seems that this objection refers to Mulla Sadra's view regarding the realization of the intelligible form in the sense of the emanation of existence, which is considered a positive matter; however, based on the theory of pure abstraction (without considering the connection to the active intellect and emanation from it), the perception of an intelligible form is a negative matter that is realized through the removal of personal accidents and the creation of ambiguity in the perceptive form.
From the perspective of this philosopher, if the rational soul is fully endowed with aptitude and acquires the faculty of connection to the active intellect, the loss of instruments (sub-intellectual powers that cause the acquisition of aptitude for receiving intellectual forms) will not harm it; because in this state, the rational soul intellects inherently and without the use of instruments (Nasir al-Din al-Tusi, 1375, Vol. 3, pp.
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